TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 97:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
What was to be said among the heathen in the foregoing psalm (Psa 97:10) is here said again (Psa 97:1) and is made the subject of this psalm, and of psalm 99. The Lord reigns; that is the great truth here laid down. The Lord Jehovah reigns, he that made the world governs it; he that gave being gives motion and power, gives law and commission, gives success and event. Every man's judgment proceeds from the Lord, from his counsel and providence, and in all affairs, both public and private, he performs the thing which he himself has appointed. The Lord Jesus reigns; the providential kingdom is twisted in with the mediatorial and the administration of both is in the hand of Christ, who therefore is both the head of the church and head over all things to the church. The kingdom of Christ is so constituted that,
I.It may be matter of joy to all; and it will be so if it be not their own fault.
Let the earth rejoice, for hereby it is established (Psa 96:10); it is honoured and enriched, and, in part, rescued from the vanity which by sin it is made subject to. Not only let the people of Israel rejoice in him as King of the Jews, and the daughter of Zion as her King, but let all the earth rejoice in his elevation; for the kingdoms of the world shall, more or less, sooner or later, become his kingdoms: Let the multitude of isles, the many or great isles, be glad thereof. This is applicable to our country, which is a great isle, and has many belonging to it; at least, it speaks comfort in general to the Gentiles, whose countries are called the isles of the Gentiles, Gen 10:5. There is enough in Christ for the multitude of the isles to rejoice in; for, though many have been made happy in him, yet still there is room. All have reason to rejoice in Christ's government.
1.In the equity of it. There is an incontestable justice in all the acts of his government, both legislative and judicial. Sometimes indeed clouds and darkness are round about him; his dispensations are altogether unaccountable; his way is in the sea and his path in the great waters. We are not aware of what he designs, what he drives at; nor is it fit that we should be let into the secrets of his government. There is a depth in his counsels, which we must not pretend to fathom. But still righteousness and judgment are the habitation of his throne; a golden thread of justice runs through the whole web of his administration. In this he resides, for it is his habitation. In this he rules, for it is the habitation of his throne. His commandments are, and will be, all righteous. Righteousness and judgment are the basis of his throne (so Dr. Hammond); for therefore his throne is for ever and ever, because his sceptre is a right sceptre, Psa 45:6. The throne is established in righteousness. Even the heavens declare his righteousness (Psa 97:6); it is as conspicuous and as illustrious as the heavens themselves. The angels of heaven will declare it, who are employed as messengers in the administration of his government and therefore know more of it than any of his creatures. His righteousness is incontestable; for who can contradict or dispute what the heavens declare? Psa 50:6.
2.In the extent of it in the upper and lower world.
(1.)All the men on earth are under his government; either he is served by them or he serves himself by them. All the people see his glory, or may see it. The glory of God, in the face of Christ, was made to shine in distant countries, among many people, more or less among all people; the gospel was preached, for aught we know, in all languages, Act 2:5, Act 2:11. Miracles were wrought in all nations, and so all the people saw his glory. Have they not heard? Rom 10:18.
(2.)All the angels in heaven are so. Perhaps we should not have found this truth in those words (Psa 97:7), Worship him, all you gods, if we had not been directed to it by the inspired apostle, who, from the Septuagint version of those words, makes the Messiah to be introduced into the upper world at the ascension with this charge (Heb 1:6), Let all the angels of God worship him, which helps us to a key to this whole psalm, and shows us that it must be applied to the exalted Redeemer, who has gone into heaven, and is on the right hand of God, which intimates that all power is given him both in heaven and earth, angels, authorities, and powers, being made subject unto him, Pe1 3:22. This speaks the honour of Christ, that he has such worshippers, and the honour of all good Christians, that they have such fellow-worshippers.
II.Christ's government, though it may be matter of joy to all, will yet be matter of terror to some, and it is their own fault that it is so, Psa 97:3-5, Psa 97:7. Observe,
1.When the kingdom of Christ was to be set up in the world, after his ascension, it would meet with many enemies, and much opposition would be given to it. He that reigns, to the joy of the whole earth, yet, as he has his subjects, so he has his enemies (Psa 97:3), that not only will not have him to reign over them, but would not have him to reign at all, that not only will not enter into the kingdom of heaven themselves, but do all they can to hinder those that are entering, Mat 23:13. This was fulfilled in the enmity of the unbelieving Jews to the gospel of Christ, and the violent persecution which in all places they stirred up against the preachers and professors of it. These enemies are here called hills (Psa 97:5), for their height, and strength, and immovable obstinacy. It was the princes of this world that crucified the Lord of glory, Co1 2:8; Psa 2:2.
2.The opposition which the Jews gave to the setting up of Christ's kingdom turned to their own ruin. Their persecuting the apostles, and forbidding them to speak to the Gentiles, filled up their sin, and brought wrath upon them to the uttermost, Th1 2:15, Th1 2:16. That wrath is here compared,
(1.)To consuming fire, which goes before him, and burns up his enemies, that have made themselves like chaff and stubble, and have set the briers and thorns before him in battle, Isa 27:4. This fire of divine wrath will not only burn the rubbish upon the hills, but will even melt the hills themselves like wax, Psa 97:5. When our God appears as a consuming fire even rocks will be wax before him. The most resolute and daring opposition will be baffled at the presence of the Lord. His very presence is enough to shame and sink it, for he is the Lord of the whole earth, by whom all the children of men are manageable and to whom they are accountable. Men hate and persecute God's people, because they think him absent, that the Lord has forsaken the earth; but, when he manifests his presence, they melt.
(2.)To amazing lightnings (Psa 97:4), which strike a terror upon many. The judgments God brought upon the enemies of Christ's kingdom were such as all the world took notice of with terror: The earth saw and trembled, and the ears of all that heard were made to tingle. This was fulfilled in the destruction of Jerusalem and the Jewish nation by the Romans, about forty years after Christ's resurrection, which, like fire, wholly destroyed that people, and, like lightning, astonished all their neighbours (Deu 29:24); but the heavens declare God's righteousness in it, and all the people, to this day, see his glory, in those lasting monuments of his justice, the scattered Jews.
3.Idolaters also would be put to confusion by the setting up of Christ's kingdom (v. 7): Confounded be all those who serve graven images, the Gentile world, who did service to those that by nature are no gods (Gal 4:8), who boasted themselves of idols as their protectors and benefactors. Did those that served idols boast of them, and shall the servants of the living God distrust him, or be ashamed of him? Let those be ashamed that serve graven images.
(1.)This is a prayer for the conversion of the Gentiles, that those who have been so long serving dumb idols may be convinced of their error, ashamed of their folly, and may, by the power of Christ's gospel, be brought to serve the only living and true God, and may be as much ashamed of their idols as ever they were proud of them. See Isa 2:20, Isa 2:21.
(2.)This is a prophecy of the ruin of those that would not be reformed and reclaimed from their idolatry; they shall be confounded by the destruction of Paganism in the Roman empire, which was fulfilled about 300 years after Christ, so much to the terror of idolaters that some think it was the revolution under Constantine that made even the mighty men say to the rocks, Fall on us and hide us, Rev 6:15, Rev 6:16. This prayer and prophecy are still in force against antichristian idolaters, who may here read their doom: Confounded be all those that worship graven images, Psa 97:7. See Jer 48:13.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For if the earth has to suffer either joy or injury, it is simply on people’s account, that they may suffer the joy or the sorrow through the events that happen to their dwelling place, whereby they will rather have to pay the penalty that, simply on their account, even the earth must suffer. When, therefore, God even threatens the earth, I would prefer saying that he threatens the flesh. So likewise, when he makes a promise to the earth, I would rather understand him as promising the flesh; as in that passage of David: “The Lord is King, let the earth be glad,” meaning the flesh of the saints, to which appertains the enjoyment of the kingdom of God.
If, however, those whom God has accepted and the believers shall attain salvation, it is necessary that those whom God has rejected and the unbelieving should incur the opposite issue, even the loss of salvation. Now here is a judgment, and those who hold it out before us belong to the Creator. Whom else than the God of retribution can I understand by the one who shall “beat his servants with stripes,” either “few or many,” and shall exact from them what he had committed to them? Whom is it suitable for me to obey, but him who remunerates? Your Christ proclaims, “I have come to send fire on the earth.” That most lenient being, the Lord who has no hell, not long before had restrained his disciples from demanding fire on the churlish village. Whereas he burned Sodom and Gomorrah with a tempest of fire. Of him the psalmist sang, “A fire shall go out before him and burn up his enemies round about.” By Hosea he uttered the threat, “I will send a fire on the cities of Judah”;3 and by Isaiah, “A fire has been kindled in my anger.” He cannot lie. If it is not he who spoke even out of the burning bush, it can be of no importance what fire you insist on being understood.
..."The Lord is King, let the earth be glad: yea, let the multitude of the isles be joyous" [Psalm 97:1]. It is so indeed, because the word of God has been preached not in the continent alone, but also in those isles which lie in mid sea: even these are full of Christians, full of the servants of God. For the sea does not retard Him who made it. Where ships can approach, cannot the words of God? The isles are filled. But figuratively the isles may be taken for all the Churches. Why isles? Because the waves of all temptations roar around them. But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself does break the advancing waves, than by them is broken: so also the Churches of God, springing up throughout the world, have suffered the persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed.
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Summary
Psalms 97:1 opens with a majestic and foundational declaration of God's active and eternal sovereignty, proclaiming that the LORD reigns as the supreme, all-encompassing King over all creation. This profound theological truth serves as a powerful and urgent invitation for the entire earth, from its most immediate regions to its most distant coastlands and nations, to respond with unbridled joy, profound gladness, and celebratory worship, recognizing the benevolent, righteous, and unwavering character of His universal dominion.
Context
Literary Context
Psalms 97:1 functions as the grand overture to what is widely recognized as an "enthronement psalm," a distinct genre within the Psalter that emphatically proclaims YHWH's kingship. This psalm is part of a cluster (including Psalms 93, Psalms 95, Psalms 96, Psalms 98, and Psalms 99) that celebrates God's active and present rule over all creation and humanity. Situated within Book IV of the Psalter (Psalms 90-106), which often reflects on Israel's experience of exile and looks forward to God's ultimate restoration and universal reign, Psalms 97 provides a powerful theological anchor, affirming divine control amidst human turmoil and historical uncertainty. It immediately follows Psalms 96, which similarly calls for all the earth to sing a new song and declare God's glory among the nations, thereby establishing a consistent and expanding theme of universal worship and recognition of God's sovereignty. The opening declaration of Psalms 97 sets the stage for the subsequent verses, which describe the manifestations of God's reign—His justice, righteousness, and the judgment of idols—and the appropriate response of His people.
Historical & Cultural Context
In the ancient Near East, the concept of kingship was pervasive, with various human rulers and deities vying for supremacy and claiming dominion over specific territories or peoples. However, Israel's understanding of kingship was revolutionary and distinctive: YHWH, their covenant God, was the true, eternal, and universal King, transcending all earthly and cosmic powers. This radical theological claim, "The LORD reigneth," directly challenged the polytheistic worldview of surrounding cultures. While the precise historical setting for this psalm's composition is unknown, it likely had significant liturgical use in Israelite worship, possibly recited during major festivals such as the Feast of Tabernacles (Sukkot), which celebrated God's provision, His dwelling among His people, and His ultimate reign over creation and history. The inclusion of "the multitude of isles" (often referring to distant coastlands, maritime regions, and by extension, Gentile nations) was not merely a geographical descriptor but a profound theological and cultural statement. It extended God's dominion and the call to rejoice beyond the immediate geographical and ethnic boundaries of Israel, foreshadowing a universal recognition of His authority and the global scope of His redemptive plan.
Key Themes
The central and most potent theme of Psalms 97:1 is the Sovereignty of God. The declaration "The LORD reigneth" asserts God's ultimate, active, and unchallengeable control over all things—creation, human history, and the spiritual realm. This is a statement of His eternal and unassailable kingship, providing profound comfort and stability in a world often marked by chaos and uncertainty, echoing the steadfastness described in Psalms 93:1-2. Flowing directly from this truth is the theme of Universal Rejoicing. The imperative command, "let the earth rejoice; let the multitude of isles be glad [thereof]," is a call for all creation and all humanity to celebrate God's rule. This joy is not arbitrary but stems from the very character of His reign, which is founded on righteousness, justice, and benevolence, bringing order, peace, and salvation rather than tyranny or oppression. This theme is further developed when the heavens rejoice and the earth is glad in response to God's coming to judge the earth. Finally, the inclusion of "the multitude of isles" underscores the Universal Scope of God's Dominion and Redemptive Plan. It highlights that God's kingship is not limited to Israel but extends to every part of the world and every people group. This foreshadows the global reach of God's redemptive purposes and the eventual recognition of His rule by all nations, a vision powerfully articulated in prophetic declarations of Christ's kingdom.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenantal name of God, YHWH, often transliterated as "Yahweh" or rendered as "Jehovah" in older translations. Derived from the verb "to be" (H1961, hayah), it signifies "the self-Existent or Eternal One." Its use here emphasizes God's personal, eternal, and active presence as the sovereign ruler. It speaks of the God who is, who was, and who is to come, the faithful and unchanging one who actively intervenes in history and maintains His reign over all things.
This verb is presented as a Qal active participle, signifying an ongoing, dynamic reality. It does not merely state that God was king or will be king, but that He is actively ruling, exercising His authority, and sitting on His throne at this very moment. It conveys a sense of present, continuous action and established dominion, indicating that His kingship is not a static title but a vibrant, unfolding reality. The root meaning also includes "to ascend the throne" and "to induct into royalty," implying an active assumption and maintenance of power.
This term literally refers to "a habitable spot (as desirable); dry land, a coast, an island." In a broader biblical sense, especially in prophetic literature, it often denotes distant lands, remote regions, or Gentile nations beyond the immediate sphere of Israel. Its inclusion here underscores the universal scope of God's kingship, extending His dominion and the call to rejoice to all peoples and geographical extremities of the earth, emphasizing that no place or people is outside His benevolent rule.
Verse Breakdown
"The LORD reigneth"
This is the foundational, declarative statement of the psalm, serving as its central theological assertion and the bedrock upon which the subsequent imperatives are built. It is an emphatic affirmation of God's absolute, active, and eternal sovereignty over all creation, history, and humanity. It is not merely a passive title but a dynamic reality, indicating God's continuous exercise of power and authority, a present and ongoing reality that demands recognition and response.
"let the earth rejoice"
Following the declaration of God's reign, this is an imperative call to action. The "earth" (אֶרֶץ, 'eretz), encompassing all its inhabitants and natural elements, is commanded to respond with profound gladness and celebratory joy. This joy is not arbitrary or superficial but flows directly from the character of God's rule, which is just, righteous, and brings order, peace, and blessing to His creation. It is the appropriate and natural response to a benevolent and powerful King.
"let the multitude of isles be glad [thereof]"
This phrase expands the scope of the call to rejoice, emphasizing the universal reach of God's dominion. "The multitude of isles" specifically includes distant coastlands and Gentile nations, underscoring that God's kingship is not confined to Israel but extends to all peoples and every corner of the globe. Their gladness is a direct response to the knowledge and experience of His righteous and benevolent reign, anticipating a future when all nations will acknowledge and celebrate His supreme authority.
Literary Devices
The opening verse of Psalms 97 employs several significant Literary Devices to convey its powerful message. The most prominent is the Enthronement Formula, "The LORD reigneth," which immediately establishes the psalm's central theme and genre. This declarative statement functions as a powerful, almost liturgical, proclamation of divine kingship, setting a tone of majesty and authority. Following this, the use of the Imperative Mood ("let... rejoice," "let... be glad") transforms the declaration into a direct command, inviting and even demanding a joyful response from all creation. This creates a sense of active participation in the celebration of God's rule, making the audience not just observers but participants. Furthermore, the verse exhibits Parallelism, specifically a form of Synonymous Parallelism with a broadening scope: "let the earth rejoice" is echoed and expanded by "let the multitude of isles be glad." This technique emphasizes the universal and all-encompassing nature of God's dominion and the corresponding call for global celebration, reinforcing the idea that His rule extends to every corner of the world. Finally, there is an element of Personification as the "earth" and "isles" are attributed the human capacity for emotion, specifically "rejoicing" and "being glad," vividly portraying creation's appropriate and jubilant response to its sovereign King.
Theological and Thematic Connections
Psalms 97:1 powerfully encapsulates the core biblical truth of God's absolute sovereignty, a theme that reverberates throughout Scripture from Genesis to Revelation. The declaration "The LORD reigneth" is not merely an ancient Israelite creed but an eternal reality that undergirds all of existence, providing the ultimate framework for understanding creation, history, and redemption. It speaks to God's active governance over creation, the unfolding of human history, and the intricate affairs of humanity, assuring believers that no power, no circumstance, and no event is outside of His ultimate, providential control. This profound truth invites a universal response of joy, as God's reign is fundamentally righteous, just, and benevolent, bringing order and salvation rather than chaos, tyranny, or oppression. The inclusion of "the multitude of isles" highlights God's expansive redemptive plan for all nations, anticipating the global spread of His kingdom and the eventual worship of Him by every tribe, tongue, people, and nation.
Reflection and Application
The profound declaration of Psalms 97:1, "The LORD reigneth," offers an unshakeable anchor of stability and an inexhaustible wellspring of joy for believers in every age. In a world often characterized by uncertainty, chaos, and the apparent triumph of evil, this verse serves as a powerful and timely reminder that God is not dethroned, disengaged, or distant; He is actively on His throne, exercising His supreme authority, and orchestrating all things according to His perfect will and sovereign purpose. This truth invites us to consciously shift our gaze from the fleeting anxieties of earthly circumstances and the tumult of global events to the enduring, immutable reality of divine control. When we truly grasp, by faith, that the LORD reigns, it cultivates a deep sense of peace and security, allowing us to rest in His unfailing wisdom, omnipotent power, and perfect love. It also compels a joyful response, transforming our perspective from despair to hope, knowing that His reign is righteous, just, and ultimately brings about redemption, restoration, and flourishing. Furthermore, recognizing the universal scope of His dominion—that the "multitude of isles" is called to be glad—should ignite within us a fervent passion to proclaim His kingdom to all peoples, inviting them to share in the profound gladness that comes from bowing before the benevolent and sovereign King.
Questions for Reflection
FAQ
What does "The LORD reigneth" truly mean for us today?
For us today, "The LORD reigneth" means that God is not merely a historical figure, a distant creator, or a passive deity, but an active, present, and sovereign ruler over all creation and every circumstance within it. It signifies that He is in ultimate, absolute control, that His divine purposes will infallibly prevail, and that nothing happens outside of His perfect knowledge, permission, or design. This truth provides profound comfort and security, assuring us that even in chaos, God is immutably on His throne, working all things together for good for those who love Him and are called according to His purpose, as powerfully affirmed in Romans 8:28. It calls us to place our complete trust in His infinite wisdom and omnipotent power, even when we cannot fully comprehend His ways or discern His immediate plans.
Why are "the earth" and "the multitude of isles" called to rejoice?
The earth and the multitude of isles are called to rejoice because God's reign is fundamentally benevolent, righteous, and just, distinct from any earthly dominion. Unlike human rulers who can be tyrannical, corrupt, or fallible, God's kingship brings divine order out of chaos, establishes perfect justice, and ultimately leads to salvation, flourishing, and peace for His creation. His rule is not oppressive but liberating, not arbitrary but perfectly wise. The psalmist in Psalms 96:10 emphatically declares, "Say among the nations, 'The LORD reigns! Indeed, the world is firmly established; it cannot be moved; He will judge the peoples with equity.'" The gladness commanded is therefore a natural, appropriate, and joyful response to a King whose character is perfect, whose dominion is eternal, and whose reign brings ultimate good, righteousness, and redemption to all who submit to Him.
Christ-Centered Fulfillment
Psalms 97:1 finds its ultimate, most glorious, and comprehensive fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament declares the majestic truth that "The LORD reigneth," the New Testament reveals that this reigning LORD is none other than God incarnate, Jesus of Nazareth. He is the one to whom all authority in heaven and on earth has been given by the Father, and through whom all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through Him and for Him. And He is before all things, and in Him all things hold together. His first coming inaugurated the kingdom of God, demonstrating His sovereign power over sin, sickness, death, and demonic forces. His triumphant resurrection and subsequent ascension to the right hand of the Father signify His enthronement as the cosmic King, actively reigning even now over all creation and all history, with all things put under His feet. The call for "the earth" and "the multitude of isles" to rejoice is being progressively fulfilled as the gospel of His kingdom is proclaimed to every nation, inviting all peoples to acknowledge Christ's sovereignty and find salvation in His benevolent rule. Ultimately, this verse anticipates the eschatological climax when, at His second coming, the kingdom of the world will become the kingdom of our Lord and of His Christ, and He shall reign forever and ever, leading to the glorious day when every knee will bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, bringing about the universal and eternal rejoicing in the perfect reign of the Lamb.